Introduction
One of the most debated phrases in Colossians 1:15 is the description of Jesus as “the firstborn of all creation.” Some argue that this phrase means Jesus is a created being, the first of all creation. However, a closer examination of the biblical context reveals that firstborn often refers to rank, supremacy, and authority, not literal birth order or creation.
“Firstborn” as Supremacy in the Old Testament
The Bible frequently uses firstborn to describe status and authority, rather than literal birth order:
a. David—The Firstborn King
Psalm 89:19-21, 27 refers to King David:
“I will also appoint him my firstborn, the most exalted of the kings of the earth.”
David was not the first king (Saul was before him), nor was he the firstborn son in his family, he was the youngest. Yet he is called firstborn because of his exalted status—he was appointed as the highest of kings.
b. Joseph—Firstborn by Rank, Not Birth
In 1 Chronicles 5:1-2, we see the concept of firstborn applied in a unique way:
Now the sons of Reuben the firstborn of Israel—he was indeed the firstborn, but because he defiled his father’s bed, his birthright was given to the sons of Joseph, the son of Israel, so that the genealogy is not listed according to the birthright; yet Judah prevailed over his brothers, and from him came a ruler, although the birthright was Joseph’s—
Reuben, Jacob’s firstborn by birth, lost his rights because of his sin. The “birthright” was given to Joseph, even though he was not the firstborn son.
How was Joseph recognized as firstborn?
- Genesis 37:5-11 — Joseph had dreams showing his family bowing before him, symbolizing his future supremacy.
- Genesis 43:26-34 — Joseph’s family bowed to him in Egypt, fulfilling the dreams.
- Genesis 48:22 — Joseph received a double portion of inheritance, a privilege of the firstborn.
- Deuteronomy 33:13-17 — Joseph is honored with firstborn blessings.
In these cases, firstborn clearly means status, authority, and inheritance rights, not literal order of birth.
Figurative Use of “Firstborn”
Other passages show that firstborn can also represent chief status in figurative ways:
Job 18:13 — “Firstborn of death” – refers to the most deadly disease or worst of death (many translations reflect this meaning).
Isaiah 14:30 — “Firstborn of the poor” – refers to the poorest of the poor, again showing firstborn as an expression of rank or extreme condition, not birth.
The Context – Jesus as Preeminent
To understand Paul’s meaning, we must look at the surrounding verses (Colossians 1:12-20). In this section, Paul emphasizes Christ’s supremacy:
“giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption [d]through His blood, the forgiveness of sins.15 He is the image of the invisible God, the firstborn over all creation.
For by him all things were created…all things have been created through him and for him. He is before all things, and in him all things hold together. And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.” – Colossians 1:12-18
The context makes it very clear that Paul’s emphasis is on Jesus’ preeminence. As the context makes clear, we are heirs because Jesus is the heir (cf. Rom 8:13) and we are established into His kingdom because He is the King. “firstborn” here points to his preeminence over creation, not his origin within it as the first creature.
This is also supported by the fact that “all things” is in reference to all creation. If Jesus is the instrument through which all creation is brought into existence, how can He Himself be a the first creature, a part of creation? The New World Translation of the Jehovah Witnesses realised this dilemma and had to insert the word “other” 4x which is not in the Greek text:
16 because by means of him all other things were created in the heavens and on the earth, the things visible and the things invisible, whether they are thrones or lordships or governments or authorities. All other things have been created through himr and for him. 17 Also, he is before all other things,s and by means of him all other things were made to exist, 18 and he is the head of the body, the congregation. He is the beginning, the firstborn from the dead, so that he might become the one who is first in all things; 19 because God was pleased to have all fullness to dwell in him, 20 and through him to reconcile to himself all other things by making peace through the bloodx he shed on the torture stake, whether the things on the earth or the things in the heavens.
In their footnotes on this passages, they say:
all other things: A literal rendering of the Greek text would be “all things.” (Compare Kingdom Interlinear.) However, such a rendering could give the impression that Jesus was not created but was the Creator himself. And that idea would not agree with the rest of the Bible, including the preceding verse, which calls Jesus “the firstborn of all creation.” (Col 1:15; compare Re 3:14, where Jesus is called “the beginning of the creation by God.”) Also, the Greek word for “all” can in some contexts have the meaning “all other,” as for example at Lu 13:2 (“all other”); Lu 21:29 (“all the other”); Php 2:21 (“all the others”). This agrees with Paul’s inspired teaching found at 1Co 15:27: “God ‘subjected all things under his [Christ’s] feet.’ But when he says that ‘all things have been subjected,’ it is evident that this does not include the One who subjected all things to him.” So both the Bible’s teachings as a whole and the probable meaning of the Greek word used here support the rendering “all other things.”—Compare study note on Php 2:9.
This indirectly admits that Paul didn’t add the word “other” because he wanted to indocate that Christ is the Creator Himself, not the first creation.
Another proof is that in Isaiah 43:6-7, 20-21, it says:
Whom I have created for My glory…This people I have formed for Myself; They shall declare My praise.
Jehovah declares that all things were created for Him and His glory. Yet Colossians 1:16-17 says all things were created through and for Christ.
What was said of Jehovah in the Old Testament is now said of Christ. Christ is not presented as a mere creature, but as the One for whom all creation exists, underscoring His divine supremacy.
The Genitive of Subordination and Christ as “Firstborn of All Creation”
In Colossians 1:15, the apostle Paul refers to Christ as “the firstborn of all creation” (Greek: prōtotokos pasēs ktiseōs) which many biblical scholars classify it as an example of the genitive of subordination—a Greek grammatical construction where the genitive noun indicates a realm or group that is subject to the authority or dominion of the head noun.
Simply put, the phrase “firstborn of all creation” does not suggest that Christ is part of creation, but instead portrays Him as having sovereign authority over creation—standing above it as its Ruler and Lord.
Numerous examples of this grammatical pattern appear throughout Scripture, both in the Old Testament Septuagint (LXX) and the New Testament. These cases consistently depict individuals or entities as sovereign over others. Three notable examples include:
- Psalm 47:7 (LXX 46:8):
“For God is King of all the earth (ho Theos basileus pasēs tēs gēs); sing praises with understanding.”
Here, the phrase “King of all the earth” presents the earth as the domain under God’s sovereign rule.
- Revelation 1:5:
“From Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth (ho archōn tōn basileōn tēs gēs).”
Jesus is depicted as the ruler who holds authority over all earthly kings.
- Zechariah 4:14 (LXX):
“These are the two anointed ones who stand by the Lord of all the earth (Kyriou pasēs tēs gēs).”
Here again, the Lord is shown as sovereign over all the earth.
Additional passages follow this same pattern, including Isaiah 44:6; Jeremiah 39:26-28; Mark 13:35; Mark 15:32; Revelation 11:4, 8; Revelation 15:3; and others (cf. Matthew 9:34; John 12:31; 2 Corinthians 4:4).
Christ’s Supremacy Over Creation
In light of these examples, it becomes clear that Paul’s description of Jesus as “firstborn of all creation” points to His preeminence and dominion: Col 1:18 – “So that in all things He might have preeminance.” The phrase emphasizes Christ’s sovereign role over creation, not His inclusion within it. As Paul continues in Colossians 1:16-17, it is “by/through Him, and for Him” that all things were created.
Thus, the genitive of subordination in this passage underlines Christ’s headship over the entire created order—affirming Him as its Lord, Sustainer, and rightful Ruler.
How the Phrase “Firstborn of” Functions in Scripture
Throughout the God-breathed Scriptures, the phrase “firstborn of” consistently refers to the first offspring or descendant produced by the thing that it is the firstborn of, be it a person, family, nation, or animal. It never refers to something outside that context, such as a created thing bringing another into being. Here are a few examples that clearly show this:
- Genesis 25:13:
“These are the names of the sons of Ishmael, by their names, in the order of their birth: Nebaioth, the firstborn of Ishmael, and Kedar and Adbeel and Mibsam.”
Here, “firstborn of Ishmael” simply means Ishmael’s eldest son, the first of his offspring.
- Exodus 11:5:
“And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne, even to the firstborn of the slave girl who is behind the millstones; all the firstborn of the cattle as well.”
Again, “firstborn of Pharaoh” refers to Pharaoh’s eldest son—his first child.
- 1 Chronicles 5:1-3:
“The sons of Reuben the firstborn of Israel (for he was the firstborn, but because he defiled his father’s bed, his birthright was given to the sons of Joseph the son of Israel)… The sons of Reuben the firstborn of Israel were Hanoch and Pallu, Hezron and Carmi.”
Here, Reuben is called the firstborn of Israel (Jacob), as Jacob’s first son by birth.
Other passages show the same pattern—Genesis 4:4; Exodus 12:29; Numbers 3:46, 50; Numbers 8:16; Deuteronomy 15:19; Joshua 17:1; 1 Chronicles 2:25, 27, 50; Nehemiah 10:36, and many others.
Based on this consistent usage throughout Scripture, if we were to take the phrase “firstborn of all creation” literally in the same way, it would suggest that creation itself produced Christ as its offspring—the very first thing creation “begot” or “produced.” But this is absurd. Scripture clearly teaches that Christ is not a product of creation; He is the Creator Himself (Colossians 1:16-17).
Notably, Paul doesn’t say “firstborn of God” in this passage (which wouldn’t necessarily mean created anyway), but specifically “firstborn of all creation.” If taken rigidly, it would be forced into the irrational position of claiming that creation itself created Christ.
Is “Firstborn of All Creation” a Partitive Genitive?
Some interpreters argue that the phrase “firstborn of all creation” in Colossians 1:15 reflects what is known as the partitive genitive (sometimes called the “wholative” genitive). This grammatical construction indicates that the noun in the genitive case refers to a whole of which the head noun is a part. In English, this often appears with expressions like:
- “some of you” (meaning some who are part of the group “you”),
- “piece of cake” (meaning a piece which is part of the whole cake).
In this sense, the phrase identifies someone or something within a larger group, though distinguished for a specific reason. A common illustration would be:
“Mary is the best of all creation.”
Here, Mary would be considered part of creation but set apart as “the best” among it.
Some thus try to argue that “firstborn of all creation” means that Christ is being identified as a part of creation, with the phrase simply emphasizing His distinguished rank as “firstborn.”
Although this is grammatically possible, just as possible as the genitive of subordination, interestingly enough, even if we accepted this grammatical argument and allowed that “firstborn of all creation” were a partitive genitive, it still wouldn’t prove the Arian or Unitarian claim that Jesus is a created being.
Why? Because Scripture clearly teaches that Christ did become part of creation through His incarnation—He took on human nature and entered His own creation as true man (John 1:14; Philippians 2:6-8; Hebrews 2:14-17: “He too partook of humanity…”). In this sense, Christ is indeed within creation by virtue of His incarnation.
Thus, even if “firstborn of all creation” carried a partitive sense, it could very well refer to Christ’s incarnational union with creation—He has entered creation, but as its supreme One, its sovereign Head, and as the One through whom it was made.
In this light, firstborn would still speak of supremacy and preeminence over creation, not mere origin or priority in time. His “firstborn” status remains grounded in His supreme authority over all things, as Colossians itself makes clear (Colossians 1:16-17).
However, in the passage itself, it gives the reason why Christ is the firstborn:
16 For by/in Him all things were created…
The word “For” introduces the reason for what was stated previously—namely, Christ being called the Firstborn. Yet nowhere does the passage say, “because He is the first creature,” or anything remotely similar. Instead, the text explains that all things were created in Him, emphasizing that Christ possesses within Himself the divine power through which creation came into being.
The phrase “were created” is in the passive voice because the focus is on “all things,” the objects receiving the action—not on Christ Himself. If the verb were active with “all things” as the subject, then “all things” would be performing the act of creation, which is obviously nonsensical. Therefore, the claim that the passive voice somehow portrays Jesus as merely a passive instrument reflects a misunderstanding of basic Greek grammar.
More importantly, if the reason Christ is called “Firstborn” is that all creation came into existence in, through, and for Him, then the Arian or Unitarian interpretation requires importing assumptions into the text that simply are not there.
In Summary
Whether we read the phrase as a genitive of subordination (ruler over creation) or even as a partitive genitive (one distinguished within creation), the result is the same:
Jesus is preeminent over all creation—not a creature Himself, but the One who reigns supreme as both Creator and Incarnate Lord.
The same “all things” that were created through Him is the same “all things He came to redeem and purchase salvation (Col 1:20). This undoubtbly includes the Genesis creation (Romans 8:19-22). All creation was made for Him (Col 1:16), yet in Isaiah 43:6-7, 20-21 it was made for Jehovah, not a creature.